Ruling on sacrificing camels other than an’aam animals.

A person lives at the North Pole and wants to offer a sacrifice. Is it
permissible for him to sacrifice a fish?.
Praise be to Allaah.
It is not valid to sacrifice a fish, horse, deer or chicken, because
one of the conditions of sacrifice is that it must be one of the
an'aam animals, which are camels, cattle and sheep of all kinds,
because Allaah says (interpretation of the meaning):
"And for every nation We have appointed religious ceremonies, that
they may mention the Name of Allaah over the beast of cattle [an'aam]
that He has given them for food"
[al-Hajj 22:34]
It is not reported that the Prophet (peace and blessings of Allaah be
upon him) or any of his companions sacrificed any other kind of
animal.
See: Fath al-Qadeer (9/97).
Al-Nawawi said in al-Majmoo' (8/364-366):
The conditions of a sacrifice being valid include that it should be
one of the an'aam animals, which are camels, cattle and sheep.All
kinds of camels, cattleand sheep, including goats, are acceptable.
Other kinds of animals, such as wild cattle, donkeys etc are not
acceptable, and there is no difference of scholarly opinion on
thispoint, whether male or female of all kinds, thereis no difference
of opinion on any of that inour view.
A cross between a deer and sheep is not acceptable, because it is not
an an'aam animal. End quote.
Ibn Qudaamah (may Allaah have mercy on him) said something similar in
al-Mughni (368).
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on
him) said in his essay Ahkaam al-Udhiyah wa'l-Zakaah (rulings on
sacrifice and zakaah):
The type (of animal) thatmay be sacrificed is an'aam animals only,
because Allaah says (interpretation of the meaning):
"And for every nation We have appointed religious ceremonies, that
they may mention the Name of Allaah over the beast of cattle [an'aam]
that He has given them for food"
[al-Hajj 22:34]
The an'aam animals are camels, cattle, sheep andgoats. This was stated
byIbn Katheer who said: This was the view of al-Hasan, Qataadah and
others. Ibn Jareer said: This is how it is among the Arabs. End quote.
And the Prophet (peace and blessings of Allaah be upon him) said: "Do
not sacrifice anything but a musinnah; if one isnot available then
sacrifice a jadh'ah sheep(one that is over a year old)." Narrated by
Muslim (1963). A musinnah is a camel, cow or sheep that is twoyears
old or older. This was the view of the scholars (may Allaah have mercy
on them).
The sacrifice is an act of worship, and it should not be done except
in the manner narrated from the Messenger of Allaah (peace and
blessings of Allaah be upon him), and it is not narrated that he
(peace and blessings of Allaah be upon him) sacrificed anything but a
camel, cow or sheep. End quote.

Is the udhiyah obligatoryfor the pilgrim doing Hajj?.

Is the udhiyah obligatory for the pilgrim doing Hajj?.
Praise be to Allaah.
The scholars differed concerning the ruling onthe udhiyah. The
majority of scholars are of the view that it is Sunnah mu'akkadah (a
confirmed Sunnah), and others are of the view that it is obligatory
for the one who can afford it. This has been discussed in the answer
to question no. 36432 .
This difference of opinion has to do with people other than the one
who is performing Hajj. As for the pilgrim, the scholars differed as
to the ruling on offering an udhiyah in his case. Some say that it is
prescribed – whether they regard it as mustahabb or obligatory, and
others said that it is not prescribed.
Those who say that the udhiyah is not prescribed for the pilgrim
differed as to thereason for that, and there are two opinions:
(i) because thereis no Eid prayer for the pilgrim, and
his sacrifice is the hadiy of tamattu' or Qiraan
(ii) because the pilgrim is a traveller, andthe udhiyah
is prescribed for those who are not travelling. This is the view of
Abu Haneefah, according to whom if the pilgrim is one of the people of
Makkah, then he is not a traveller, so it is obligatory for him to
offer the udhiyah.
There follow details of their views and some of their comments.
1.
The Hanafis. It says in al-Mabsoot (6/171):
It is obligatory for the one who can afford it and for non-travellers
in our opinion. End quote.
In al-Jawharah al-Nayyarah (5/285, 286) it says:
It is not obligatory for the pilgrim who is a traveller. As for the
people of Makkah, it is obligatory for them evenif they do Hajj. End
quote.
2.
The Maalikis. They said that the pilgrim does nothave to offer an
udhiyahbecause he is a pilgrim not because he is a traveller.
In al-Mudawwanah (4/101) it says:
Maalik said to me: The pilgrim does not have to offer an udhiyah even
if he is one of the inhabitants of Mina oncehe is performing Hajj. I
said: Do all people have to offer the udhiyah according to Maalik's
view except the pilgrim?He said: Yes. End quote.
3.
The Shaafa'is said it is mustahabb to offer the udhiyah for the
pilgrim and for others.
Imam al-Shaafa'i (may Allaah have mercy on him) said:
The Makkan pilgrim, the one who is in transit from one country to
another, the traveller, the non-traveller, and the male and female who
can afford an udhiyah, are all the sameand there is no difference
between them. If it is obligatory for each one of them then it is
obligatory for all of them and if it is waived for one of them then it
is waived for all of them. If it is obligatory for some of them and
not others, then the pilgrim is the one for whom it is most likely to
be obligatory, because it is a sacrifice and he has to offer a
sacrifice, whereas othersdo not have to offer a sacrifice. But it is
not permissible to make something obligatory for the people without
proof or to differentiate between them without the same. End quote.
Al-Umm (2/348)
4.
Ibn Hazm (may Allaah have mercy on him) said:
The udhiyah for the pilgrim is mustahabb as it is for non-pilgrims.
Some people said: The pilgrim does not offer anudhiyah.
The Messenger of Allaah (peace and blessings of Allaah be upon him)
encouraged offering theudhiyah, so it is not permissible to deny the
pilgrim the virtue and possibility of drawing closer to Allaah without
a text to that effect. End quote.
Al-Muhalla (5/314, 315)
5.
According to the Hanbalis, it is permissiblefor the pilgrim to offer an udhiyah.
Ibn Qudaamah (may Allaah have mercy on him) said:
If he does not have a hadiy (sacrificial animal) with him, and he has
to offer a hadiy because it is obligatory for him, then he should buy
it. If it is not obligatory for him, but he wants to offer an udhiyah,
then he may buy an animal that may be offered as such.
Al-Mughni (7/180)
In the hadeeth from 'Aa'ishah (may Allaah be pleased with her) it says
that the Prophet (peace and blessings of Allaah be upon him) offered
anudhiyah on behalf of his wives in Mina during theFarewell
Pilgrimage. Narrated by al-Bukhaari (5239) and Muslim (1211).
Some of the scholars – such as Ibn al-Qayyim – rejected this
interpretation of the hadeeth and said that what was meant by udhiyah
here was the hadiy.
See: Zaad al-Ma'aad (2/262-267)
Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim favoured
the view that the pilgrim should not offer an udhiyah. See al-Iqnaa'
(1/409) and al-Insaaf (4/110). This view was also regarded as more
correct by Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him). He
(may Allaah have mercy on him) was asked: How can a personcombine
udhiyah and Hajj, and is that prescribed?
He replied: The pilgrim does not offer an udhiyah, rather he offersa
hadiy. Hence the Prophet (peace and blessings of Allaah be upon him)
did not offer an udhiyah during the Farewell Hajj, rather he offered a
hadiy. But if we assume that he is doing Hajj by himself and his
family are in his homeland, then in that case he should leave his
family enough money to buy an animal and offer it as an udhiyah, so he
will be offering a hadiy and they will be offeringan udhiyah, because
the udhiyah is only prescribed in places other than Makkah, but in
Makkah it should be a hadiy. End quote from al-Liqa' al-Shahri.
And Allaah knows best.

The evil of the evildoeris sufficient for him

Bakr bin 'Abdullah said:
"There was a companionof the king who visited him all the time. He
would sit beside him and say, 'Treat the good-doer with good and don't
treat the evil-doer with evil for his evil will be sufficient for
him.' Another man envied his position with the king and his good
speech.
The envious man came to the king and related: 'Your companion that
sits beside you claimed that you had a bad smell.' The king inquired,
'But how can I verify this?' The man replied, 'Call him to you. He
will put his hand on his nose as he gets closerto you.' The king said,
'Leave, and I will see! ' This man left the king and invited the
king's companion to a meal that he had placed muchgarlic in. The
companionate and then went to theking as usual and said, 'Treat the
good-doer with good and don't treat the evil-doer with evil, for his
evil will be sufficient for him.' The king said to him, 'Get closer to
me!' The man moved closer, and placed his hand over his mouth so that
the king would not smell the odor of garlic. The king thought to
himself, 'Thatman was truthful.' The king then hand-wrote a letter and
gave it to the companion. The king never wrote anything unless he
wanted to givesomeone a prize or gift. But this letter was written to
one of his administrators and contained the following message: 'When
the bearer of this letter comes to you, slaughter him and skin him.
Then fill his skin with straw and send him back to me.'
Later, the envious man met the companion on his way and asked, 'What
is this letter?' The companion replied, 'The king has given me a
gift.' The envious man asked, 'Would you give itto me.' The other
companion said, 'It's yours.' The envious man took it and went to the
administrator. The administrator said to him, 'This letter is a
command from the king to slaughter you and skin you.' The envious man
announced, 'This letter is not mine. I beseech you in the Nameof Allah
to check with the king before you do anything.'
The administrator informed him that there would be no changes to what
the king had written. Then he slaughtered him, skinned him, filled his
skin with straw, and senthim back to the king. In the meantime, the
companion returned to the king as usual. The king was shocked and
demanded, 'What happened to the letter?' He said, 'So-and-so met me
and asked me for it, so I gave it to him.' The king then challenged,
'Have you said that I have a bad smell?' The man rebutted, 'No! ' So
the king asked, 'Then why did you place your hand over your mouth?'
The man answered, 'So-and-so provided me with food that had muchgarlic
in it and I hated that you might smell it.' The king declared, 'You
are truthful. The evil of the evildoer is sufficient for him.'"

Those who travel by night take rest in the morning

Qasim bin Raashid (Rahmatullah alaihe) says that Sheikh Zam'ah
(Rahmatullah alaihe) was staying with his wife and daughters, in their
neighbourhood at Muhassab (a place near Makkah Mukarramah). They saw
that the Sheikhwas accustomed to standin Salaat for long hours of the
night. He used to awake his wife and children for Tahajjud in the
latter part of the night, saying, "Wake up, O travellers! Let us
proceed. Will you lie sleeping the whole nightthrough?" At his call,
all of them would wake up and engage in different activities. One of
them would perform Wudhu and offer Nafl Salaat, another would sit in a
corner and weep from fear of Allah, still another would sit and recite
from the Holy Quraan. They continued in this state till dawn, when the
Sheikh called them and said, "Rest a while, for those who travel by
night take rest in the morning."
How do we spend our night?